From Sadhnai Saram:
151. Thinking of anything other than “I” is alone birth; not thinking of anything other than “I” is liberation (mukti).
Will those who have learnt well the art of not thinking, and who thereby abide firmly in the thought-free state, come again under the sway of thought?
The practice of refraining from seeing oneself as the many objects of this world is alone perfect practice (sadhana).
200. If the liking to attain true knowledge really rises with one,
it will be easy for one to experience Self-knowledge,
the state of perfect emancipation,
as clearly as an amalaka (crystal, or goose berry) fruit in the hand.
But so long as even an iota of the liking to enjoy the pleasures of this unreal world remains unsubsided in one’s heart, the real thirst to know Self will not rise within one.
201. To the extent in which the conviction grows stronger in us that all the extroverted activity of the mind is only misery, to that extent the desire and love to turn within will also increase.
And to the extent to which the strength to attend to Self alone increases in us, to that extent the conviction will grow that attending to anything other than Self is useless.
But so long as even an iota of the liking to enjoy the pleasures of this unreal world remains unsubsided in one’s heart, the real thirst to know Self will not rise within one.
201. To the extent in which the conviction grows stronger in us that all the extroverted activity of the mind is only misery, to that extent the desire and love to turn within will also increase.
And to the extent to which the strength to attend to Self alone increases in us, to that extent the conviction will grow that attending to anything other than Self is useless.
Who is pari-pakkva?
202. Know that he who likes to remain steadfastly attending to Self,
knowing that Self-attention is far more important than any action that he has to do,
than any word that he has to speak, or than any thought that he has to think, alone is a true mature spiritual aspirant (pakvi).
203. Though many crores (millions) of very important thoughts rise in one’s heart, bliss can be enjoyed only when one rejects all of them and remains still, knowing that to be still is far more important than to continue attending to any thought whatsoever.
Only by those earnest aspirants who have clearly understood this truth, can real austere practice (tapas) be possible.
209. Even before all the tendencies have been completely destroyed, by one’s own desirelessness (vairagya) and by the Grace of God, it is possible for one to attain the blemishless light of Self-knowledge.
Then by the power and clarity of that Self knowledge, the delusion of attachment to the body and mind will automatically be destroyed.
imp -223
223. The state in which our power of attention, which now sees the objects that exist in front of our eyes, sees its own existence “I am”, having suddenly become introverted by giving up all objective attention and turning towards “I,” is alone the state of true austerity (tapas) or yoga.
If our power of attention is used in any other way, that is only an objective attention that is opposed to true tapas or yoga.
225. If at one single attempt you strive persistently for long hours without limit, to pull Self wards and restrain the running mind without leaving your hold on Self-attention, you will find that you are not able to maintain a steady intensity of Self-attention.
Therefore, after making one attempt for a few minutes, relax your effort for a while, and then again make a fresh attempt with renewed effort.
227. When the mind, our power of attention, having little by little gained the strength to turn Self wards, finally at one time reaches the heart due to the intensity and clarity of its Self-attention, it will drown in Self, having been caught in the clutch of the Grace of God who has ever been waiting without the least forgetfulness to catch it, and hence it will never again turn outwards to know objects other than “I”.
The intellect of a mature spiritual aspirant will decide that Self-alone is the greatest and most worthy thing, and hence he will have real love for Self.
..................
Check maybe from Ramana Gita:
45/132
The practices of anusandhana and nididhyasana do help in achieving mental strength and tranquility. Bhagavan asserts that these practices are excellent aids for realising the Ultimate where we are That.
But he also says that an advanced mumuksu (a mature seeker) should not get caught in the web of mechanically performing soham bhavana (the feeling ‘I am He’) and as a result, not progress to live fully the Reality.
He also said that mere repetition of mediation on ‘I Am That’ often leads to laya (sleep). When we intensely practice atma vichara, there is a purificatory process which cleanses the mind and ultimately leads to anubhava (realisation).
Here the sadhaka is not trying to remember or deceive himself as to what is his true ‘I’ is by auto-suggestion. Rather, the sadhaka is drawn back into that Consciousness which is the source.
Ultimately the sadhaka reaches the state that when it becomes sahaja (permanent).
He knows that Self alone is real and Self alone is manifested as the entire Cosmos and there is nothing but the Self.
Hereafter suggestions such as ‘I am That, I am This’ loses their relevance.
Hereafter suggestions such as ‘I am That, I am This’ loses their relevance.
There is no need for a reminder as the identification with the Self is complete and absolute.
Before realisation, we should realise it is the ego which was chanting Soham but when the ego has been erased, who is there to say Soham?
Before realisation, we should realise it is the ego which was chanting Soham but when the ego has been erased, who is there to say Soham?
This repetition will be as meaningless as a person going on declaring that ‘I am a man, I am a man’ as if he would ever mistake himself to be anything other than a man.
116 Tulsidas
“The path, taught by my preceptor, and this life are worlds apart.
The thirst to engage in meditation and austerities overwhelms me.
I want to remain absorbed in the bliss of the Atman.
He who neglects spiritual practices is equal to a corpse. Human life is as evanescent as a bubble on the water. I do not want to fritter away this life like an ignorant man. Tapas is the bridge to cross the ocean of worldliness. It is indeed tough to live a life of mind control, which alone helps one to traverse the dark passage of bondage and attain one’s true nature
“It is not the nature of the mind to incline towards rare bliss, but rather to wallow in the common pleasures.
Unless one courts the company of saints who are inseparable from Truth, the state of effortless abidance in the Self is unattainable.
When people slog even to gain the trifles of worldly and heavenly pleasures, to what lengths of self-denial and effort should one resort in order to attain the exalted state?
Rare indeed is a person in all the three worlds who is freed from worldly tangles and who experiences the magnificent glory of spiritual illumination.
“On our own conviction, that sense-indulgence will impede our spiritual evolution and hurtle us towards hell, we should embrace a sadhu’s life.
When we try to resist the temptation of even one sense we fail miserably. While so, how can we resist the onslaught of the deceitful mind, which plays havoc with all senses, madly dancing to the music of external stimuli? We can hardly hope to realize God, given these imponderables.
Even loss of honour and ridicule of society do not spur a man to keep his sensory life in check. How, then, will he purify the treacherous mind and devote his life to the Lord?
.....................
path of Ramana -part 2
65
“The world is real for those who have not realised the Self as well as for those who have realised.
For those who have not realised, the reality is of the measure (i.e, name and form) of the world:
For those who have realised, the reality shines as the nameless and formless substratum of the world.
Know that this is the only difference between these two”.
......But, to really experience the universe as God (which is really worshipping it) is possible only, after realising the true nature of the Self, where the world and God will not remain as entities other than the Self.
The methods of removing the impurities vary according to the maturity of the aspirants.
Consequently different Yogas had to be framed.
To the aspirants who are very intent on removing their impurities, the impurity in the form of ‘mine’ being gross rather than the impurity in the form of ‘I’ which is subtle, come first within the range of their perception.
...................Even for this truth to dawn, is it not necessary that the restless intensity of ‘mine-ness’ should be lessened to a very great extent?
Until this understanding comes to an earnest seeker through the proper discrimination of the purified mind that ‘I’ is the right root-impurity and that it has to be rooted out, service to humanity, sacrifice for others and similar unselfish activities in the line of Karma Yoga will be going on in his life making up the major part of his endeavour.
Then, according to his previous tendencies and tastes he steps into either the path of devotion (Bhakti Yoga) or the path of knowledge (Jnana Yoga) which alone are directly concerned with the annihilation of the ego, the root-impurity.
The Path is to attend to ‘I am’ and the Goal is to remain as ‘I am’!
“From now onwards there is no such thing for me as a need in my life. Let anything take place in my life as you will ” “… all such sorts of ups and downs, happiness or misery, prosperity or poverty, honour or dishonour, fame or ill-fame…” The only need is You alone; fulfill that one need of mine, my Lord!
116 Tulsidas
“The path, taught by my preceptor, and this life are worlds apart.
The thirst to engage in meditation and austerities overwhelms me.
I want to remain absorbed in the bliss of the Atman.
He who neglects spiritual practices is equal to a corpse. Human life is as evanescent as a bubble on the water. I do not want to fritter away this life like an ignorant man. Tapas is the bridge to cross the ocean of worldliness. It is indeed tough to live a life of mind control, which alone helps one to traverse the dark passage of bondage and attain one’s true nature
“It is not the nature of the mind to incline towards rare bliss, but rather to wallow in the common pleasures.
Unless one courts the company of saints who are inseparable from Truth, the state of effortless abidance in the Self is unattainable.
When people slog even to gain the trifles of worldly and heavenly pleasures, to what lengths of self-denial and effort should one resort in order to attain the exalted state?
Rare indeed is a person in all the three worlds who is freed from worldly tangles and who experiences the magnificent glory of spiritual illumination.
“On our own conviction, that sense-indulgence will impede our spiritual evolution and hurtle us towards hell, we should embrace a sadhu’s life.
When we try to resist the temptation of even one sense we fail miserably. While so, how can we resist the onslaught of the deceitful mind, which plays havoc with all senses, madly dancing to the music of external stimuli? We can hardly hope to realize God, given these imponderables.
Even loss of honour and ridicule of society do not spur a man to keep his sensory life in check. How, then, will he purify the treacherous mind and devote his life to the Lord?
.....................
path of Ramana -part 2
65
“The world is real for those who have not realised the Self as well as for those who have realised.
For those who have not realised, the reality is of the measure (i.e, name and form) of the world:
For those who have realised, the reality shines as the nameless and formless substratum of the world.
Know that this is the only difference between these two”.
......But, to really experience the universe as God (which is really worshipping it) is possible only, after realising the true nature of the Self, where the world and God will not remain as entities other than the Self.
The methods of removing the impurities vary according to the maturity of the aspirants.
Consequently different Yogas had to be framed.
To the aspirants who are very intent on removing their impurities, the impurity in the form of ‘mine’ being gross rather than the impurity in the form of ‘I’ which is subtle, come first within the range of their perception.
...................Even for this truth to dawn, is it not necessary that the restless intensity of ‘mine-ness’ should be lessened to a very great extent?
Until this understanding comes to an earnest seeker through the proper discrimination of the purified mind that ‘I’ is the right root-impurity and that it has to be rooted out, service to humanity, sacrifice for others and similar unselfish activities in the line of Karma Yoga will be going on in his life making up the major part of his endeavour.
Then, according to his previous tendencies and tastes he steps into either the path of devotion (Bhakti Yoga) or the path of knowledge (Jnana Yoga) which alone are directly concerned with the annihilation of the ego, the root-impurity.
The Path is to attend to ‘I am’ and the Goal is to remain as ‘I am’!
“From now onwards there is no such thing for me as a need in my life. Let anything take place in my life as you will ” “… all such sorts of ups and downs, happiness or misery, prosperity or poverty, honour or dishonour, fame or ill-fame…” The only need is You alone; fulfill that one need of mine, my Lord!
– Sri Ramalinga Swamy.
“When will the wave of thought in me cease so that I may reach Thee, the most minute as well as the most great?” – ‘Arunachala Aksharamanamalai’ - Verse 57.
11
Knowing that the present pangs of separation of our Man are due to his love for Him (God) and this in turn is due to not having the right knowledge of His reality, (Real Nature) and that the only remedy for this is to bestow upon him the Supreme Knowledge; God withdraws from the sight of the Man His unreal aspects, the name and form.
...he has become God mad having no thoughts for wife, children, house or work, but he remains drowned in the meditation on his Beloved Krishna
“Because one has no Love (Swatma Bhakti) to listen to the teaching of the Supreme Self ever going on in the heart, one comes out with great enthusiastic delusion. Because of this one needs a Guru outside.” – ‘Guru Vachaka Kovai’ - Verse 272
.............’ (Ananya Bhakti) is one who has the Full Love (Sampoorna Bhakti).
The final state of refinement of the feeling of Love will be experienced as the unshakeable Self-abidance.
A state of love less than that, is not at all either Supreme Love (Para Bhakti) or the Fullness of Love (Sampoorna Bhakti),
and this Love is Self and this Love is Shiva.
When love abides as itself, it is the full and perfect Love.
“When will the wave of thought in me cease so that I may reach Thee, the most minute as well as the most great?” – ‘Arunachala Aksharamanamalai’ - Verse 57.
11
Knowing that the present pangs of separation of our Man are due to his love for Him (God) and this in turn is due to not having the right knowledge of His reality, (Real Nature) and that the only remedy for this is to bestow upon him the Supreme Knowledge; God withdraws from the sight of the Man His unreal aspects, the name and form.
...he has become God mad having no thoughts for wife, children, house or work, but he remains drowned in the meditation on his Beloved Krishna
“Because one has no Love (Swatma Bhakti) to listen to the teaching of the Supreme Self ever going on in the heart, one comes out with great enthusiastic delusion. Because of this one needs a Guru outside.” – ‘Guru Vachaka Kovai’ - Verse 272
.............’ (Ananya Bhakti) is one who has the Full Love (Sampoorna Bhakti).
The final state of refinement of the feeling of Love will be experienced as the unshakeable Self-abidance.
A state of love less than that, is not at all either Supreme Love (Para Bhakti) or the Fullness of Love (Sampoorna Bhakti),
and this Love is Self and this Love is Shiva.
When love abides as itself, it is the full and perfect Love.
When the Love takes the form of movement, it is fragmented and becomes desire which springs upon other objects.
It is Love when it is in the form of unbroken Existence;
it is desire when it is in the form of movement or fragmentation.
As second and third person objects are fragments, your love towards them will be in the form of a mere desire – even towards such a loved one as your Guru.
But, when the Love abides in the unbroken being of the first person – the Self, It is full and perfect.
“When the mind remains permanently absorbed in its source whence it had its rising – it is Karma, Bhakti; it is Yoga and Jnana also.”
As second and third person objects are fragments, your love towards them will be in the form of a mere desire – even towards such a loved one as your Guru.
But, when the Love abides in the unbroken being of the first person – the Self, It is full and perfect.
“When the mind remains permanently absorbed in its source whence it had its rising – it is Karma, Bhakti; it is Yoga and Jnana also.”
– ‘Upadesha Undiyar’ - Verse 10
155
The only essential thing to do for those who want to cut the knot of the bondage of ignorance, is to quit those who know the scriptures and to join those who abide in the Self, the Knowers of Truth.” –‘Guruvachaka Kovai’ - Verse 1158
He mistakes the nature of his unlimited non-dual, perfect Knowledge, Self, to be the mind or sense-knowledge which knows other things only (other than Self through the senses).
..........................
173. If you first attend to yourself, by investigating within yourself
155
The only essential thing to do for those who want to cut the knot of the bondage of ignorance, is to quit those who know the scriptures and to join those who abide in the Self, the Knowers of Truth.” –‘Guruvachaka Kovai’ - Verse 1158
He mistakes the nature of his unlimited non-dual, perfect Knowledge, Self, to be the mind or sense-knowledge which knows other things only (other than Self through the senses).
..........................
173. If you first attend to yourself, by investigating within yourself
“To whom has this illusory appearance of the world (maya) come?
To whom does it exist?”
then in the mind that has merged in the state of Silence due to such Self-attention,
the truth that you exist as the mere consciousness “I am,”
devoid of any differentiation,
diversity or imagination (vikalpa),
will spontaneously reveal itself to you.
............Therefore, the one path of Self-attention, which puts an end to the mind, is alone the means...
...........
because of his purity was not identified with body etc.....
183. Until this first doubt “Who am I?” is cleared, giving replies to the other doubts raised by you, would be just like plucking the leaves that grow on the branches of a tree, because they will sprout again and again.
............Therefore, the one path of Self-attention, which puts an end to the mind, is alone the means...
...........
because of his purity was not identified with body etc.....
183. Until this first doubt “Who am I?” is cleared, giving replies to the other doubts raised by you, would be just like plucking the leaves that grow on the branches of a tree, because they will sprout again and again.
If you cut the root of the tree, they will not sprout again.
(Similarly, if you root out the ego by scrutinizing “Who am I?” no doubt will arise thereafter).
191. The greatness which one attains by learning all the arts and sciences (the sixty-four kinds of mundane knowledge, or apara-vidya) is only like a very valuable gem which one has acquired in dream.
In the true awakening, .............the state of absolute oneness (kaivalya), which is like one’s awakening from dream, ........all that mundane learning will be found to be useless and unreal like the blueness of the sky.
192. All the knowledge which one learns (by studying countless scriptures) is nothing but a great store of thoughts and tendencies (vasanas).
The pure (adjunctless and contentless) knowledge “I am”, which remains as Silence when one has completely discarded all those thoughts and tendencies (vasanas), is alone true knowledge (mey-jnana). Therefore, know that all one’s learning more and more is only ignorance (ajnana).
Self-knowledge will shine forth spontaneously only when the mind subsides.
194. Know that making effort to achieve an inward-facing attention, which will increase the clarity of Self-awareness,
=instead of driving the mind outwards with great force in order to acquire the useless learning (of mundane knowledge or aparavidya), which will cloud and destroy that clarity,-
is the truest and highest learning (para-vidya).
reworded:
inward facing attention.....will increase the clarity of self awareness.
outward....blurred...will destroy clarity
...................If on the other hand the mind that subsides is pure, being endowed with good qualities (sattva gunas) and the tendency to simply be (sat-vasana), it will merge within with one pointed Self-attention and unsleeping vigilance, and hence it will not rise again; but will attain unwavering abidance in the state of Self-knowledge.
197. If the mind, having subsided and becoming one with Self, clearly knows that Being (as it really is) is alone real happiness, and that rising as “I” (a separate individual or ego) is nothing but misery, it will gain the fondness to subside in Self without ever rising again, having completely destroyed the duality of likes and dislikes.
199/Note: Compare Vichara Sangraham, ch. 8, paragraph 3, where Sri Bhagavan says, “Just as it is impossible to separate the threads of a fine silk cloth with a very gross (and blunt) crow-bar, and just as it is impossible to determine the nature of very subtle objects with a lamp which is very much wavering due to the wind, so it is impossible to experience the reality with a mind which, being under the sway of inertia and activity (tamo- and rajo-gunas) and thus is gross and wavering, because the reality is extremely subtle and motionless”.
201. To the extent in which the conviction grows stronger in us that all the extroverted activity of the mind is only misery,
to that extent the desire and love to turn within will also increase.
And to the extent to which the strength to attend to Self alone increases in us, to that extent the conviction will grow.
that attending to anything other than Self is useless.
Thus, each one of these two (namely vairagya or desirelessness towards external objects and bhakti or the love to attend to Self) is an aid to increase the other.
Spiritually mature aspirant
202. Know that he who likes to remain steadfastly attending to Self, knowing that Self-attention is far more important than any action that he has to do,
than any word that he has to speak,
or than any thought that he has to think,
alone is a true mature spiritual aspirant (pakvi).
203. Though many crores (millions) of very important thoughts rise in one’s heart, bliss can be enjoyed only when one rejects all of them and remains still,
knowing that to be still is far more important than to continue attending to any thought whatsoever.
Only by those earnest aspirants who have clearly understood this truth, can real austere practice (tapas) be possible.
210. Those aspirants who have attained purity of mind due to the strength of the good qualities that they have gradually cultivated, and acquired through so many births, will easily learn how to abide in this state of Self-knowledge as soon as they come into the presence of the Sadguru who has manifested Himself in human form.
229. If one takes to Self-attention, the practice of keenly observing only the consciousness “I,” then one need not perform any other practice (sadhana).
But let those who cannot take to this practice of Self attention from the very outset, practice for a short while either repetition of mantras (japa) or watching of the movement of the breath, and then let them give up all such practices and cling only to Self attention.
236. For those who listen and pay heed to what Sri Ramana Bhagavan has said, the path of Self inquiry is very easy.
Only to those who ask, “What is this path? What is that path?”, having already confused their mind by learning so much, does it become necessary to teach all the other superficial and extroverted methods of sadhana saying, “First subdue the breath (by practicing pranayama), subdue the tongue (by observing silence), and subdue the mischief of the mind (by practicing meditation).”
257. Therefore, knowing that you, the Self, alone are real, drown in your own non-dual blissful existence-consciousness and experience the state of Self-abidance, which is completely devoid of the unreal body and mind.
To experience this state is alone the real duty of all good and cultured people.
258. Know that those people who have discriminated and clearly understood that Self is thus greater and more real than any other thing, will surely gain true love for Self, and even through forgetfulness they will never have desire for any other thing.
259. Those people who have a clear and unshakeable understanding of their own reality, having thus discriminated and concluded that Self, the existence-consciousness “I am,” alone is real and eternal, will gain unlimited love to abide as Self and will thus attain the state of one-pointed Self-attention.
260. When you attain the non-dual state of Self abidance, by gaining such one-pointedness and such unequalled love for Self, you will experience the state of true spiritual discipline (tapas) in which you alone blissfully exist as the direct knowledge of Self.
................................
II-ii-16. The wise know that the mind is bound by the impressions, it is liberated when released well from them. So, O Hanuman, practice the destruction of mental impression, quickly.
II-ii-17-18. When impressions die out, the mind becomes put out like a lamp.
Whoever gives up impressions and concentrates on Me without strain, he becomes Bliss.
If his mind is not freed from impressions even Samadhi and Japa cannot give fruit.
The highest place cannot be got without silence free from impressions.
The mind becomes non-mind by giving up Vasanas.
When the mind does not think, then arises mindlessness giving great peace;
so long as your mind has not fully evolved, being ignorant of the supreme reality, perform what has been laid down by the teacher,
Shastra and other sources.
Whoever gives up impressions and concentrates on Me without strain, he becomes Bliss.
If his mind is not freed from impressions even Samadhi and Japa cannot give fruit.
The highest place cannot be got without silence free from impressions.
The mind becomes non-mind by giving up Vasanas.
When the mind does not think, then arises mindlessness giving great peace;
so long as your mind has not fully evolved, being ignorant of the supreme reality, perform what has been laid down by the teacher,
Shastra and other sources.
Then with impurity ripened (and destroyed) and Truth understood, you should give up even the good impressions.
As long as the mind is not defeated by means of firm practice, the impressions jump in the heart like ghosts at night.
One who remains alone giving up perception as well as non-perception is himself the Brahman – A person cannot know Brahman by merely learning the four Vedas and Shastras, as the ladle cannot taste the food
439 nadabindu u
19. That person always engaged in its contemplation and always absorbed in it should gradually leave off his body (or family) following the course of Yoga and avoiding all intercourse with society.
19. That person always engaged in its contemplation and always absorbed in it should gradually leave off his body (or family) following the course of Yoga and avoiding all intercourse with society.
39. It (the mind) becoming insensible to the external impressions, becomes one with the sound as milk with water and then becomes rapidly absorbed in Chidakasa (the Akasa where Chit prevails).
53. The body in the state of Unmani is certainly like a log and does not feel heat or cold, joy or sorrow.
III-18. He who is attached to the supreme Self (Paramatman), is detached from things other than that (Paramatman); freed from all desires it behoves on his part to eat food given as alms
III-20. ‘I am the indestructible non-dual Brahman alone, called Vasudeva (Lord Vishnu)’ – he whose firm attitude is thus (established) becomes a (true) mendicant monk.
III-26. He who is always able to keep the inward faculties of senses within and the outward objects of sense outside (without any reaction) resides in the stage (leading to) final beatitude.
III-44. Taking delight in the supreme light (manifested in the individual Self),
remaining quiescent,
free from desires and blessings,
seeking (supreme) bliss,
he (the ascetic) should move about (as a mendicant monk) with the Self alone as his companion
He becomes fit for immortality by subduing the senses
I am the body = Kalasutra
= trap for Mahavichi
III-50. Even if total ruin faces one, this
(identifying the body with the Self)
should be abandoned by every effort;
it should not be touched (accepted) by a nobly-born person
just as a (low born) tribal woman carrying dog’s meat.
III-60. In solitude he shall contemplate on Brahman (whole heartedly) in thought, word and deed.
III-62. A mendicant monk gets liberation when he possesses the following six characteristics:
he is tongueless (in relishing food and speech),
a eunuch (in sex),
lame (in push),
blind (in seeing sense objects),
deaf (in hearing praise or curse)
and innocent (like a child).
There is no doubt about it.
..........the (real) cause of his liberation is his spiritual knowledge alone.
If an ascetic practises lores other than (Self-realization) it is like adorning a corpse.
V-42. Departing (from human habitations) and resorting to a forest, possessing true knowledge and senses subdued, moving about awaiting the time (of death),
(the ascetic) becomes fit for absorption into Brahman.
considering everything other than the ‘I’ (i.e. the Self) to be false and transitory, he shall always speak of himself as Brahman.
There is nothing else for him to know other than his Self.
Being thus ‘liberated while living’ (jivanmukta) he lives as one who has fulfilled himself.
468
Thus realizing (that there is really no difference between the Jiva and the supreme witness) one shall abandon conscious feeling of the body; thus one becomes free of the consciousness of the body. Such a one alone is said to be Brahman.
VI-6. In solitary places alone, in caves and forests, the Yogin, ever in harmony, shall always begin well his meditation (on the Self).
VI-8. The Yogin absorbed in meditation shall so move about that the people disregard and insult him; but he shall never swerve from the path of the good.
VI-23. Free from ‘mine-ness’ and egotism, bereft of all attachment and always possessing tranquillity, etc., he visualises the Atman in his Self.
VI-25. One (truly) desiring liberation is called a Paramahamsa. (Before reaching this state) the ascetic shall practise (in his life) the wisdom of the scripture which is evidently the one means of liberation, by listening to the exposition of the Upanishads, etc.
486
35. (37) Austerity is the burning, in the fire of immediate realization of the world’s falsity
Meditation is the fixing of the mind one-pointedly on the reality, made doubtless through investigation and reflection.
Concentration, resembling a flame in a windless spot, is the thought (chitta) whose content is solely the object meditated, exclusive of the agent, and the act, of meditation
dharmamegha
III-9-10. Meditating on the Self, of the size of a thumb, in the centre (of the heart ?) like a smokeless flame, meditate on the illumining Self in the centre, immutable and immortal. The silent sage Liberated-in-life, sits meditating till sleep, till death; he is the blessed one who has performed his duty.
No duty remains for the Yogin who has had his fill of the ambrosia of knowledge. If duty be there, he is no knower of Truth.
People in whom there are no faults see realistic object of self shine in their own body.
Others do not see it
By mental discipline, one gets wisdom.
Step by step. the problems in the mind are solved.
By the knowledge of the form of Brahman when the world becomes that which should be enjoyed, he eats the form which is he himself.
There is nothing else except oneself.
The savant who knows Brahman, whenever he sees the world does not see it as something different from himself.
This is the Upanishad.
31. After this, there will be never any experience of the world.
468
Thus realizing (that there is really no difference between the Jiva and the supreme witness) one shall abandon conscious feeling of the body; thus one becomes free of the consciousness of the body. Such a one alone is said to be Brahman.
VI-6. In solitary places alone, in caves and forests, the Yogin, ever in harmony, shall always begin well his meditation (on the Self).
VI-8. The Yogin absorbed in meditation shall so move about that the people disregard and insult him; but he shall never swerve from the path of the good.
VI-23. Free from ‘mine-ness’ and egotism, bereft of all attachment and always possessing tranquillity, etc., he visualises the Atman in his Self.
VI-25. One (truly) desiring liberation is called a Paramahamsa. (Before reaching this state) the ascetic shall practise (in his life) the wisdom of the scripture which is evidently the one means of liberation, by listening to the exposition of the Upanishads, etc.
486
35. (37) Austerity is the burning, in the fire of immediate realization of the world’s falsity
Meditation is the fixing of the mind one-pointedly on the reality, made doubtless through investigation and reflection.
Concentration, resembling a flame in a windless spot, is the thought (chitta) whose content is solely the object meditated, exclusive of the agent, and the act, of meditation
dharmamegha
III-9-10. Meditating on the Self, of the size of a thumb, in the centre (of the heart ?) like a smokeless flame, meditate on the illumining Self in the centre, immutable and immortal. The silent sage Liberated-in-life, sits meditating till sleep, till death; he is the blessed one who has performed his duty.
No duty remains for the Yogin who has had his fill of the ambrosia of knowledge. If duty be there, he is no knower of Truth.
People in whom there are no faults see realistic object of self shine in their own body.
Others do not see it
By mental discipline, one gets wisdom.
Step by step. the problems in the mind are solved.
By the knowledge of the form of Brahman when the world becomes that which should be enjoyed, he eats the form which is he himself.
There is nothing else except oneself.
The savant who knows Brahman, whenever he sees the world does not see it as something different from himself.
This is the Upanishad.
31. After this, there will be never any experience of the world.
Thereafter there will always be the experience of the wisdom of one’s own true nature.
One who has this known fully Atman has neither emancipation nor bondage.
32. Whoever meditates, even for one Muhurta (48 minutes) through the cognition of one’s own real form, upon Him who is dancing as the all-witness, is released from all bondage.
41. A man is said to attain Paroksha (indirect) wisdom when he knows (theoretically) that there is Brahman; but he is said to attain Sakshatkara (direct cognition) when he knows (or realises) that he is himself Brahman.
To that great man who has great devotion to God as well as similar great devotion to his teacher, all this would be understood automatically.
Similar to the fact that the fire inside the wood cannot be brought out without churning it by another wood, without practice, the lamp of wisdom can not be lit.
..............
By directly perceiving one's nature ..true dispassion arises.
not by austerities, pilgrimages
375
one who doesn't have self control uses flowers
futile
Adoring Self as external form futile
537
company of wise
then one should water the seed of samadhi or medn by means of hearing, reflecting on and contemplating the scriptures, which brings about full Inner Wisdom and Fullness of Wisdom Nectar
nourish the precious seed of medn, samadhi by tapa etc.
538
After sometime the tree known as mdn or samdhi starts yielding it's fruit,
Which is the revelation of the supreme Self
32. Whoever meditates, even for one Muhurta (48 minutes) through the cognition of one’s own real form, upon Him who is dancing as the all-witness, is released from all bondage.
41. A man is said to attain Paroksha (indirect) wisdom when he knows (theoretically) that there is Brahman; but he is said to attain Sakshatkara (direct cognition) when he knows (or realises) that he is himself Brahman.
To that great man who has great devotion to God as well as similar great devotion to his teacher, all this would be understood automatically.
Similar to the fact that the fire inside the wood cannot be brought out without churning it by another wood, without practice, the lamp of wisdom can not be lit.
..............
By directly perceiving one's nature ..true dispassion arises.
not by austerities, pilgrimages
375
one who doesn't have self control uses flowers
futile
Adoring Self as external form futile
537
company of wise
then one should water the seed of samadhi or medn by means of hearing, reflecting on and contemplating the scriptures, which brings about full Inner Wisdom and Fullness of Wisdom Nectar
nourish the precious seed of medn, samadhi by tapa etc.
538
After sometime the tree known as mdn or samdhi starts yielding it's fruit,
Which is the revelation of the supreme Self
539-imp
Being established in this extraordinary state it (the mind deer) does not entertain any worry or anxiety concening wife, children etc.
It beholds with an enlightened vision which is alone the Reality in which alone is the Infinite.
With it's vision fully concentrated, it ascends the tree of Samadhi
It engages itself in the necessary activities as if it had just been awakened for doing just that work, after which it reurns to the state of medn
But naturally it seeks to be in the state of samdhi all the time.
It is totally free from ego-sense, though , because it's also breathing like the others, it seems
to be alive in the ego-sense
....
it draws closer and closer to the state of moksha
lastly it abandons even buddhi or intellect and enters into uncondnd C
This is known as attainment of the highest in which one abandons the notions of the existence of the objects of one's own self.
602
if one's C is not purified by right understanding or wisdom, it does not remain without the support of sansara
670
never associate with ignorant people who cannot recognise the truth
682
perfect awakening by careful investigation of this scripture constantly.
684
only by self knowledge, triputi vanishes
706
by awakening, awakening is attained
and the concept of awakening is understood
by repeatedly repeating the Truth, even an ignorant person is awakened.
726
when the truth concerning this tree of sansara is clearly understood, the realsn arises that I am the 3 worlds and there is libn.
When the wrong notion is dispelled and the truth realized
then that realisation so thoroughly saturates one,
that on thinks of it, speaks of it, rejoices in it
and teaches it to others.
such people are called ivanmuktas or videha muktas
So imp:
64
Thinking of that alone
speaking of that
conversing of that
utter dedication to hat aloneThis is called abhyasaa or practise by the wise.
when thoughts like 'this is the world', 'this is mine' do not arise at all....= abhyasa
When this ignorance or mental conditioning is mastered by becoming aware of its unreality, mind ceases to be M
water dried up river
As long as there does not arise a natural yearning for self knowledge, so long this igorance or mental conditioning throws up an endless steram of world appearnace
M liberated with Absolute conviction..All is absolute bramha
all sorrows seemingly difficult to overcome ,,,.crossed by boat of wisdom of that Inner Light
He who is devoid of this Light is bothered by even minor difficulties
All efforts and energies...whiled away in worldly activities should be directed towards gaining this wisdom
first destroy dullness of wit...cause of all sorrows and sufferings
164
When this Inner Intelligence is not awakened , it does not really understand or know anything
What is known by the mind...not the truth
none can reach state of total dispassion without constant practise.
whatever brings about total equanimity and the cessation of joy and sorrow..is also called divine grace
divine grace natural order and right self exertion ..all refer to the same truth
mind is doer and whatever it conceives of, the natural order (niyati) creates and manifests
As long as there is mind, there is neither God nor natural order (niyati)
208
This state can be attained by cultivation of dispassion, study of scriptures, instructions of a guru, persistent practise of enquiry.
but, if the awakened intelligence is keen and sharp...
you ill attain it even without other aids.
uncondnd M is firm..that itself is medn.
246
Realsn of Self does not happen without such repetition (or spiritual practise)
266
no self control... uses flowers/...futile
adoring Self as external form ..futile
external worship of form only for those whose intelligence has not been awakened
..and who are immature like boys
Self not realised by means other than medn
13 secs, 101 secs..etc
perpetual medn ..most purifying
after having bathed in self knowledge,
one should worship this Inner Intelligence with materials of self realsn
he who takes ego sense and mirage to be unreal..unfit to be instructed....real?
.....................................
40. How does this false and villainous vast world, that cheats and ravages the minds of all people [except the wise], come into existence? Because of no reason other than our own mistake in falling away from, instead of clinging to, Self-attention.
446. Since the reality, the source [of ‘I’, the ego], shines so very subtle in the heart as to be known only to a very subtle attention,
it is impossible for those whose mind is as gross
and as blunt as the head of a pestle to attain the target!
452. If you firmly fix your mind in the Heart, the true knowledge will dawn.
503. The true knowledge [jnana] will not dawn without exploring within,
the essence of the instruction ‘That Thou Art’ uttered unceasingly
the essence of the instruction ‘That Thou Art’ uttered unceasingly
504. The uninterrupted shining of Self, the life of life, as the natural consciousness ‘I-I’ in the heart is the nature of God’s giving unbroken upadesa to the worthy disciple
533. The bliss of the sphurana of the Supreme Self cannot be obtained by intellectual arguments, but
only by the knowledge which shines in the heart as the form of the Divine Lord who lends light to the mind.
When the firm true knowledge is obtained by learning how to withdraw the mind from the five senses, which cause the madness [of desire, fear, and so on], the differences will cease to exist.
The rising of thought (the rising of the first thought, ‘I am so-and-so’) itself is birth,
and the forgetfulness of Self itself is death.
When the mind, freed from its impure state of thinking and forgetting, stands ever holding on to Self, that is called the destruction of the mind [mano-nasa], which itself is liberation.
.........it [the reality] cannot be cognised merely by the skill of the mind of the jiva.
So subtle is the reality.
So subtle is the reality.
662. If the observances prescribed in the Vedas do not abundantly give you real and one-pointed devotion towards the Feet of God, know that all the strenuous efforts made by you to observe them strictly and unfailingly are utterly in vain.
685. If the inner instruments of knowledge [the four antahkaranas, namely mind, intellect, chittam and ego] and the outer instruments of knowledge [the five bahihkaranas, namely the eyes, ears, nose, tongue and skin] have been brought under control day and night [i.e. always], the supreme Reality which shines in the inexpressible state of turiya will dawn.
706. For those who cannot dive deep within through silence, the keenest knowledge, seeking “What is the source from which the ‘I’ rises?”, it is better to scrutinize while mentally doing japa wherefrom the supreme Word [para-vak] comes.
725. Unless the Lord [the God and Guru] who resides within [as Self], by the power of His Grace pulls the mind within,
who can, by the mere power of the stealthy and mischievous mind,
prevent its out-going nature and reach the Heart and rest in peace?
Grace by Bhakti alone
726. The Grace of God, whose form is eight fold, cannot be obtained without the Grace of Guru. Neither by vidyas [arts and learning] nor by any other means will Grace be obtained, but only by bhakti [towards Guru].
756. Other than Self-enquiry, which is the best [sadhana], there is no sadhana whatsoever to make the mind subside.
796. Higher than quietude there is no achievement; higher than quietude there is no effort; higher than quietude there is no tapas; higher than quietude there is no deathless life.
Therefore, for one who has known the transitoriness of the world visible to the senses,
it is impossible to be laukika [a worldly-minded person].
834. Only those who, considering the world as worthless, have fearlessly renounced it with great courage, are the wise ones who definitely see the Supreme Reality.
Others are fools who see only what is unreal.
840. Know that, rather than one’s thinking in the heart ‘I have renounced everything’, one’s not thinking ‘I am limited to the measure of the body, and I am caught in the mean bondage of family life’, is a superior renunciation.
842. Considering ‘This is my mind, that is your mind’ is the cause of bondage. But when the mind shines as it is, [that is, as] the power of the clear supreme Self consciousness, it is surely only one. Know thus.
847. Know that the rarely attained supreme bliss, liberation, the greatest renunciation, the deathless death and wisdom are all one and the same – the destruction of the ignorant delusion ‘I am the body’.
892. After understanding theoretically [through sravana and manana] that Self is non-dual,
and after staggering again and again in one’s efforts to attain [through nididhyasana] the practical experience of the real Self,
when, [finally and with great dejection] all one’s mental efforts subside,
the knowledge which then shines in the heart is the nature of that reality.
895. Great Sages say that the state of equilibrium which is devoid of ‘I’ [the ego, ‘I am this or that’] is mouna samadhi, the summit of knowledge [jnananta].
Until that mouna-samadhi, ‘I am that [I am]’, is reached, as your aim seek the annihilation of the ego.
908. When scrutinized, among all the many qualities necessary for those who wish to attain the imperishable Liberation,
it is the attitude of a great liking to be in permanent solitude
that must be well established in their mind
958. Until the state of sleep in waking [i.e. the state of wakeful sleep or jagrat-sushupti] is attained, Self enquiry should not be given up.
958. Until the state of sleep in waking [i.e. the state of wakeful sleep or jagrat-sushupti] is attained, Self enquiry should not be given up.
The nature of those who have united with the reality,
like a honey-bee which has drunk honey,
is so great that it cannot be known by others.
This is so because they do not know otherness.
Only those who have united can know the nature of those who have united; those who have not united cannot know it.
“That [state] in which one does not see what-is-other [anya], does not hear what-is-other and does not know what-is-other, is the Infinite [bhuma],
whereas that [state] in which one sees what-is-other, hears what-is-other and knows what-is-other, is finite [alpa].
That which is infinite [bhuma], alone is immortal [eternal and hence real], whereas that which is finite [alpa] is mortal [transitory and hence unreal] ... ”.
Ramana...nondual dnyana = bhuma
what is ego?
ego, whose nature is pramada (inattentiveness to Self) and whose so-called ‘greatness’ lies only in knowing finite objects.
1018. Those who are deluded, thinking ‘That which is known through the five senses is real,’ and who set aside as unreal their own state [of Self],
which is the space of consciousness on which all the many vast and crowded worlds appear [like pictures on a cinema-screen],
cannot attain the supreme benefit [of Self-knowledge].
That lustrous supreme treasure, which is difficult to attain, is the wealth which is [available] only to those who have the love to destroy [all] thought
.........................The worship of God in name and form can only purify the mind and thereby lead one indirectly to the path of Self-enquiry
Jiva Mischief = Nama, roopa, objects
1096. No tapas is needed for those who abide [firmly in Self] devoid of the jiva-mischief of catching the world of delusive [names and] forms by the attention which springs upon the petty sense-objects [on account of] believing the world which is seen through the five senses to be real.
1132. Low creatures such as four-legged animals and birds [always] live with agitated [or wandering] minds.
[But] the enlightened one [the Jnani], whose mind lives devoid of any thought [as mere existence-consciousness ‘I am’], [alone] is the one who [really] lives.
......in which one remains without ‘I’ [the ego], alone is mauna-tapas.
1214. If by diving deep one reaches the bottom of the heart, the sense of baseness [the feeling ‘I am a petty jiva’] will leave and perish,
1239. O you [highly mature aspirants] who have intense madness for [the experience of] the greatness of non-duality [advaita]!
[The experience of] non-duality is only for those who abide in the state of reality, having attained perfect peace of mind
[which results from the complete subsidence of all the thoughts which rise in the mind].
Say, what is the benefit for backward people who do not seek direct abidance in reality.
............................
The auspicious path cannot be got without subduing the mind which is giving up desires and which can be achieved by one’s own effort.
When the mind is cut by the weapon of non-projection, then is achieved (realized) the Brahman, omnipresent and tranquil.
Hold yourself, unexcited, released from thought of worldly existence, having great wisdom – the swallowed (controlled) mind is the place of knowledge.
Resorting to great effort, making the mind non-mind, meditating in the heart, with the edge of the wheel of consciousness.
Kill the mind without hesitation; your (internal) enemies will not bind you. ‘I am he, this is mine’, the mind is only so much – this is cut down by the knife of non-projection.
The mind is blown away only by the wind of non-projection, like the bank of clouds in the autumn sky.
Let the winds of deluge blow, let the oceans become one (to destroy the world), let all the twelve suns blaze; the mind is not affected.
You remain intent upon that state of the empire of truth which can only be non-projection and which gives all success
Nowhere is the mind seen to be without fickleness – it is the nature of mind, just as heat is that of fire. This power of pulsation existing as mind – know this to be the power which is the ostentatious world.
The mind without wavering is said to be Amrita.
The same is said to be liberation in the Shastraic doctrine.
......................................................Th end......................
796. Higher than quietude there is no achievement; higher than quietude there is no effort; higher than quietude there is no tapas; higher than quietude there is no deathless life.
Therefore, for one who has known the transitoriness of the world visible to the senses,
it is impossible to be laukika [a worldly-minded person].
834. Only those who, considering the world as worthless, have fearlessly renounced it with great courage, are the wise ones who definitely see the Supreme Reality.
Others are fools who see only what is unreal.
840. Know that, rather than one’s thinking in the heart ‘I have renounced everything’, one’s not thinking ‘I am limited to the measure of the body, and I am caught in the mean bondage of family life’, is a superior renunciation.
842. Considering ‘This is my mind, that is your mind’ is the cause of bondage. But when the mind shines as it is, [that is, as] the power of the clear supreme Self consciousness, it is surely only one. Know thus.
847. Know that the rarely attained supreme bliss, liberation, the greatest renunciation, the deathless death and wisdom are all one and the same – the destruction of the ignorant delusion ‘I am the body’.
892. After understanding theoretically [through sravana and manana] that Self is non-dual,
and after staggering again and again in one’s efforts to attain [through nididhyasana] the practical experience of the real Self,
when, [finally and with great dejection] all one’s mental efforts subside,
the knowledge which then shines in the heart is the nature of that reality.
895. Great Sages say that the state of equilibrium which is devoid of ‘I’ [the ego, ‘I am this or that’] is mouna samadhi, the summit of knowledge [jnananta].
Until that mouna-samadhi, ‘I am that [I am]’, is reached, as your aim seek the annihilation of the ego.
908. When scrutinized, among all the many qualities necessary for those who wish to attain the imperishable Liberation,
it is the attitude of a great liking to be in permanent solitude
that must be well established in their mind
958. Until the state of sleep in waking [i.e. the state of wakeful sleep or jagrat-sushupti] is attained, Self enquiry should not be given up.
958. Until the state of sleep in waking [i.e. the state of wakeful sleep or jagrat-sushupti] is attained, Self enquiry should not be given up.
The nature of those who have united with the reality,
like a honey-bee which has drunk honey,
is so great that it cannot be known by others.
This is so because they do not know otherness.
Only those who have united can know the nature of those who have united; those who have not united cannot know it.
“That [state] in which one does not see what-is-other [anya], does not hear what-is-other and does not know what-is-other, is the Infinite [bhuma],
whereas that [state] in which one sees what-is-other, hears what-is-other and knows what-is-other, is finite [alpa].
That which is infinite [bhuma], alone is immortal [eternal and hence real], whereas that which is finite [alpa] is mortal [transitory and hence unreal] ... ”.
Ramana...nondual dnyana = bhuma
what is ego?
ego, whose nature is pramada (inattentiveness to Self) and whose so-called ‘greatness’ lies only in knowing finite objects.
1018. Those who are deluded, thinking ‘That which is known through the five senses is real,’ and who set aside as unreal their own state [of Self],
which is the space of consciousness on which all the many vast and crowded worlds appear [like pictures on a cinema-screen],
cannot attain the supreme benefit [of Self-knowledge].
That lustrous supreme treasure, which is difficult to attain, is the wealth which is [available] only to those who have the love to destroy [all] thought
.........................The worship of God in name and form can only purify the mind and thereby lead one indirectly to the path of Self-enquiry
Jiva Mischief = Nama, roopa, objects
1096. No tapas is needed for those who abide [firmly in Self] devoid of the jiva-mischief of catching the world of delusive [names and] forms by the attention which springs upon the petty sense-objects [on account of] believing the world which is seen through the five senses to be real.
1132. Low creatures such as four-legged animals and birds [always] live with agitated [or wandering] minds.
[But] the enlightened one [the Jnani], whose mind lives devoid of any thought [as mere existence-consciousness ‘I am’], [alone] is the one who [really] lives.
......in which one remains without ‘I’ [the ego], alone is mauna-tapas.
1214. If by diving deep one reaches the bottom of the heart, the sense of baseness [the feeling ‘I am a petty jiva’] will leave and perish,
1239. O you [highly mature aspirants] who have intense madness for [the experience of] the greatness of non-duality [advaita]!
[The experience of] non-duality is only for those who abide in the state of reality, having attained perfect peace of mind
[which results from the complete subsidence of all the thoughts which rise in the mind].
Say, what is the benefit for backward people who do not seek direct abidance in reality.
............................
2432 Go the Intense Way and Behold Lord's Feet Even Today
One the heart's lotus
Three the radiant flowers
Two the Father's Feet within;
Those who can discipline the body
In Yogic Kundalini Way
May well behold Him,
Even this day.
...............................
When the mind is cut by the weapon of non-projection, then is achieved (realized) the Brahman, omnipresent and tranquil.
Hold yourself, unexcited, released from thought of worldly existence, having great wisdom – the swallowed (controlled) mind is the place of knowledge.
Resorting to great effort, making the mind non-mind, meditating in the heart, with the edge of the wheel of consciousness.
Kill the mind without hesitation; your (internal) enemies will not bind you. ‘I am he, this is mine’, the mind is only so much – this is cut down by the knife of non-projection.
The mind is blown away only by the wind of non-projection, like the bank of clouds in the autumn sky.
Let the winds of deluge blow, let the oceans become one (to destroy the world), let all the twelve suns blaze; the mind is not affected.
You remain intent upon that state of the empire of truth which can only be non-projection and which gives all success
Nowhere is the mind seen to be without fickleness – it is the nature of mind, just as heat is that of fire. This power of pulsation existing as mind – know this to be the power which is the ostentatious world.
The mind without wavering is said to be Amrita.
The same is said to be liberation in the Shastraic doctrine.
......................................................Th end......................
